94tf 

AS 

1845 


UC-NRLF 


B    3    SMfl    T73 


AN 


ESSAY   ON   MAN: 


IN 


FOUR  EPISTLES- 


TO 


HENRY  ST.  JOHN,  LORD  BOLINGBROKE. 


BY    ALEXANDER    POPE 


WEST  BROOKFIELD  .- 

PUBLISHED  BY  C.  A.  MIRICK  <fe  CO. 

1843. 


nriTT 


I 

I 

IPtS 


AN 

ESSAY   ON   MAN. 

EPISTLE    I. 

Of  the  Nature   and   State  of  Man,  loith  respect 
to  the  ZJniverse. 

Of  Man,  in  the  abstract — That  we  can  judge  only  with  regard  to 
our  own  system,  being  ignorant  of  the  relations  of  systems  and 
things,!? — 66.  That  man  is  not  to  be  deemed  imperfect,  but  a  be- 
ing suited  to  his  place  and  ranli  in  the  creation,  agreeable  to  the 
general  order  of  things,  and  conformable  to  ends  and  relations  to 
him  unltnovvn,  69,  &c.  J  hat  it  is  partly  upon  his  ignorance  of  fu- 
ture events,  and  partly  upon  the  hope  of  a  future  state,  that  all  his 
happiness  in  the  present  depends,  77,  <fec.  'Ihe  pride  of  aiming  at 
more  knowledge,  and  pretending  to  more  perfection,  the  cause  of 
man's  error  and  misery.  'Jhe  im])iety  of  putting  himself  in  the 
place  of  Ood,  and  judging  of  the  fitness  or  unfitness,  perfection  or 
imperfection,  justice  or  injustice,  of  his  dispensations,  113 — 122. 
The  absurdity  of  conceiting  himself  the  final  cause  of  the  creation, 
or  expecting  that  perfection  in  the  moral  world  which  is  not  in  the 
natural,  123 — 172.  The  unreasonableness  of  his  complaints  against 
providence,  while  on  the  one  hand  he  demands  the  perfections  of 
the  angels,  on  the  other  the  bodily  qualifications  of  the  brutes, 
173.  That  to  possess  any  of  the  sensitive  faculties  in  a  higher  de- 
gree, would  render  him  miserable,  179 — 206.  That  throughout  the 
whole  visible  world,  an  universal  order  and  gradation  in  the  sen- 
sual and  mental  faculties  is  observed,  which  causes  a  subordination 
of  creature  to  creature,  and  of  all  creatures  to  man.  The  grada- 
tions of  sense,  instinct,  thought,  reflection,  reason  ;  that  reason 
alone  countervails  all  the  other  faculties,  207 — 232.  How  much 
farther  this  order  and  subordination  of  living  creatures  may  ex- 
tend above  and  below  us  ;  were  any  part  of  which  broken,  not 
that  part  only,  but  the  whole  connected  creation  must  be  destroy- 
ed. The  extravagance,  madness,  and  pride,  of  such  a  desire,  233 
— 258.  The  consequence  of  all,  the  absolute  submission  due  to 
providence,  both  as  to  our  present  and  future  state,  281. 

.2 


73; 


4  E  S  S  A  Y    O  N    IVI  A  X  . 

Awake,  my  St.  John  !  leave  all  meaner  things 
To  low  ambition,  and  the  pride  of  kings  : 
Let  us  (since  life  can  little  more  supply 
Than  just  to  look  about  us,  and  to  die) 
Expatiate  free  o'er  all  this  scene  of  man,  5 

A  mighty  maze !  but  not  without  a  plan  : 
A  wild,  where  weeds  and  flowers  promiscuous  shoot ; 
Or  garden,  tempting  with  forbidden  fruit, 
Together  let  us  beat  this  ample  field, 
Try  what  the  open,  what  the  covert  yield  ;  10 

The  latent  tracts,  the  giddy  heights,  explore, 
Of  all  who  blindly  creep,  or  sightless  soar  ; 
Eye  nature's  walks,  shoot  folly  as  it  flies. 
And  catch  the  manners  living  as  they  rise. 
Laugh  where  we  must,  be  candid  where  we  can,  15 

But  vindicate  the  ways  of  God  to  man. 

L  Say  first,  of  God  above,  or  man  below, 
What  can  we  reason,  but  from  what  we  know  ? 
Of  man,  what  see  we  but  his  station  here. 
From  which  to  reason,  or  to  which  refer  ?  20 

Thro'  worlds  unnumber'd  though  the  God  be  known, 
'Tis  ours  to  trace  him  only  in  our  own. 
He,  who  through  vast  immensity  can  pierce, 
See  worlds  on  worlds  compose  one  universe, 
Observe  how  system  into  system  runs,  25 

What  other  planets  circle  other  suns, 
What  varied  being  peoples  every  star. 
May  tell  why  heaven  has  made  us  as  we  are. 
But  of  this  frame,  the  bearings  and  the  ties, 
The  strong  connexions,  nice  dependencies,  30 

Gradations  just,  has  thy  pervading  soul 
Look'd  through  ?      Or  can  a  part  contain  the  whole  ? 

Is  the  great  chain  that  draws  all  to  agree. 
And  drawn  supports,  upheld  by  God,  or  thee  ? 

IL  Presumptuous  man  !  the  reason  wouldst  thou  find, 
Why  form'd  so  weak,  so  little,  and  so  blind  ? 
First,  if  thou  canst,  the  harder  reason  guess, 
Why  form'd  no  weaker,  blinder,  and  no  less  ? 
Ask  of  thy  mother  earth,  why  oaks  are  made 
Taller  or  stronger  than  the  weeds  they  shade  ?  40 

Or  ask  of  yonder  argent  fields  above, 
Why  Jove's  satellites  are  less  than  Jove. 

Of  systems  possible,  if  'tis  confest, 


ESSAY   ON    M  A  N.  5 

That  wisdom  infinite  must  form  the  best, 

"Where  all  must  fall  or  not  coherent  be,  45 

And  all  that  rises,  rise  in  due  degree  ; 

Then,  in  the  scale  of  reasoning  life  'tis  plain, 

There  must  be,  somewhere,  such  a  rank  as  man : 

And  all  the  question  (wrangle  e'er  so  long) 

Is  only  this,  if  God  has  placed  him  wrong?  50 

Respecting  man,  whatever  wrong  we  call, 

May,  mast  be  right,  as  relative  to  all. 

In  human  works,  though  labored  on  with  pain, 

A  thousand  movements  scarce  one  purpose  gain  : 

In  God's  one  single  can  its  end  produce,  55 

Yet  serves  to  second  too  some  other  use. 

So  man,  who  here,  seems  principal  alone, 

Perhaps  acts  second  to  some  sphere  unknown, 

Touches  some  wheel  or  verges  to  some  goal : 

'Tis  but  a  part  we  see,  and  not  a  whole.  60 

When  the  proud  steed  shall  know  why  men  restrains 

His  fiery  course,  or  drives  him  o'er  the  plains  ; 

When  the  dull  ox,  why  now  he  breaks  the  clod, 

Now  wears  a  garland,  an  Egyptian  god; 

Then  shall  man's  pride  and  dullness  comprehend  65 

His  actions',  passions',  being's  use  and  end ; 

Why  doing,  suffering,  check'd,  impell'd  ;  and  why 

This  hour  a  slave,  the  next  a  deity. 

Then  say  not  man's  imperfect,  heav'n  in  fault  : 
Say  rather,  man's  as  perfect  as  he  ought :  70 

His  knowledge  measur'd  to  his  state  and  place, 
His  time  a  moment,  and  a  point  his  space. 
If  to  be  per-fect  in  a  certain  sphere, 
What  matter,  soon  or  late,  or  here  or  there  ? 
The  blest  to-day  is  as  completely  so,  75 

As  who  began  a  thousand  years  ago. 

III.  Heav'n  from  all  creatures  hides  the  book  of  fate, 
All  but  the  page  prescrib'd,  their  present  state ; 
From  brutes  what  men,  from  men  what  spirits  know  : 
Or  who  could  suffer  being  here  below  ?  80 

The  lamb  thy  riot  dooms  to  bleed  to-day, 
Had  he  thy  reason,  would  he  skip  and  play  ? 
Pleas'd  to  the  last,  he  crops  the  flowry  food. 
And  licks  the  hand  just  rais'd  to  shed  his  blood. 
Oh  blindness  to  the  future  !  kindly  given,  85 

That  each  may  fill  the  circle  mark'd  by  heaven, 

1* 


5  ESSAYONMAN. 

Who  sees  with  equal  eye,  as  God  of  all, 

A  hero  perish,  or  a  sparrow  fall, 

Atoms  or  systems  into  ruin  hurl'd. 

And  now  a  bubble  burst,  and  now  a  world.  90 

Hope  humbly  then  ;  with  trembling  pinions  soar  ; 

Wait  the  great  teacher,  Death  ;  and  God  adore  : 

What  future  bliss,  he  gives  not  thee  to  know, 

But  gives  that  hope  to  be  thy  blessing  now. 

Hope  springs  eternal  in  the  human  breast :  95 

Man  never  is,  but  always  to  be  blest  : 

The  soul,  uneasy,  and  confined  from  home, 

Rests  and  expatiates  on  a  life  to  come. 

Lo,  the  poor  Indian  !  whose  untutor'd  mind 
Sees  God  in  clouds,  or  hears  him  in  the  wind  •  100 

His  soul,  proud  science  never  taught  to  stray 
Far  as  the  solar  walk,  or  milky  way ; 
Yet  simple  nature  to  his  hope  has  given 
Behind  the  cloud-topp'd  hill,  an  humbler  heaven, 
Some  safer  world,  in  depth  of  woods  embrac'd,  105 

Some  happier  island  in  the  watery  waste. 
Where  slaves  once  more  their  native  land  behold, 
No  fiends  torment,  no  Christians  thirst  for  gold. 
To  BE,  contents  his  natural  desire. 

He  asks  no  angel's  wing,  no  seraph's  fire  ;  110 

But  thinks,  admitted  to  that  equal  sky. 
His  faithful  dog  shall  bear  him  company. 

IV.  Go,  wiser  thou  !  and  in  thy  scale  of  sense 
Weigh  thy  opinion  against  providence  : 
Call  imperfection,  what  thou  fanciest  such,  115 

Say,  here  he  gives  too  little,  there  too  much  : 
Destroy  all  creatures  for  thy  sport  or  gust, 
Yet  say,  if  man's  unhappy,  God  's  unjust : 
If  man  alone  engross  not  heaven's  high  care, 
Alone  made  perfect  here,  immortal  there  ;  120 

Snatch  from  his  hand  the  balance  and  the  rod, 
Rejudge  his  justice,  be  the  God  of  God. 
In  pride,  in  reasoning  pride,  our  error  lies  ; 
All  quit  the  sphere,  and  rush  into  the  skies. 
Pride  still  is  aiming  at  the  blest  abodes,  125 

Men  would  be  angels,  angels  would  be  gods. 
Aspiring  to  be  gods,  if  angels  fell. 
Aspiring  to  be  angels,  men  rebel  : 
And  who  but  wishes  to  invert  the  laws 


fi  S  S  A  Y    O  N    M  A  N .  7 

Of  order,  sins  against  the  eternal  cause.  130 

V.  Ask  for  what  end  the  heavenly  bodies  shine  ? 
Earth  for  whose  use  ?     Pride  answers,  '  'tis  for  mine  : 
For  me  kind  nature  wakes  her  genial  power  ; 
Suckles  each  herb,  and  spreads  out  every  flower  : 
Annual  for  me,  the  grape,  the  rose,  renew  135 

The  juice  nectareous,  and  the  balmy  dew  ; 
For  me,  the  mine  a  thousand  treasures  brings  ; 
For  me,  health  gushes  from  a  thousand  springs  ; 
Seas  roll  to  waft  me,  suns  to  light  me  rise  ; 
My  footstool  earth,  my  canopy  the  skies.'  1 10 

But  errs  not  nature  from  this  gracious  end. 
From  burning  suns  when  livid  deaths  descend, 
When  earthquakes  swallow,  or  when  tempests  sweep 
Towns  to  one  grave,  whole  nations  to  the  deep  ? 
'  No,'  'tis  replied  '  the  first  almighty  cause  145 

Acts  not  by  partial,  but  by  general  laws  ; 

The  exceptions  few  ;  some  change  since  all  began  : 
And  what  created  perfect  V — Why  then  man  ? 
If  the  great  end  be  human  happiness. 
Then  nature  deviates  ;  and  can  man  do  less  ?  150 

As  much  that  end  a  constant  course  requires 
Of  show'rs  and  sun-shine,  as  of  man's  desires  ; 
As  much  eternal  springs  and  cloudless  skies, 
As  men  forever  temperate,  calm,  and  wise. 
If  plagues  or  earthquakes  break  not  heavens  design,  155 
Why  then  a  Borgia  or  a  Catiline? 
Who  knows,  but  he  whose  hand  the  lightning  forms, 
Who  heaves  old  ocean,  and  who  wings  the  storms, 
Pours  fierce  ambition  in  a  Caesar's  mind, 
Or  turns  young  Ammon  loose  to  scourge  mankind  ?     160 
From  pride,  from  pride,  our  very  reas'ning  springs  ; 
Account  for  moral  as  for  natural  things  : 
Why  charge  we  heaven  in  those,  in  these  acquit  ? 
In  both,  to  reason  right,  is  to  submit. 

Better  for  us,  perhaps,  it  might  appear,  165 

Were  there  all  harmony,  all  virtue  here  ; 
That  never  air  or  ocean  felt  the  wind, 
That  never  passion  discompos'd  the  mind. 
But  all  subsists  by  elemental  strife  ; 
And  passions  are  the  elements  of  life.  170 

The  general  order,  since  the  whole  began, 
Is  kept  in  nature,  and  is  kept  in  man. 


3  ESSAY    ON    MAN. 

VI.  What  would  this  man  ?  Now  upward  will  he  soar, 
And,  Utile  less  than  angel,  would  be  more  ; 

Now  looking  downward,  just  as  grieved  appears  175 

To  want  the  strength  of  bulls,  the  fur  of  bears. 

Made  for  his  use  all  creatures  if  he  call 

Say  what  their  use,  had  he  the  powers  of  all? 

Nature  to  these,  without  profusion  kind, 

The  proper  organs,  proper  powers  assign'd  ;  180 

Each  seeming  want  compensated  of  course. 

Here  with  degrees  of  swiftness,  there  of  force  ; 

All  in  exact  proportion  to  their  state, 

Nothing  to  add,  and  nothing  to  abate. 

Each  beast,  each  insect,  happy  in  its  own  :  185 

Is  heaven  unkind  to  man,  and  man  alone  ? 

Shall  he  alone,  whom  rational  we  call, 

Be  pleased  with  nothing,  if  not  blest  with  all? 

The  bliss  of  man,  (could  pride  that  blessing  find) 

Is  not  to  act  or  think  eeyoxd  mankind  ;  190 

No  powers  of  body  or  of  soul  to  share, 

But  what  his  nature  and  his  state  can  bear. 

Why  has  not  man  a  microscopic  eye  ? 

For  this  plain  reason,  man  is  not  a  fly. 

Say  what  the  use,  were  finer  optics  given,  195 

To  inspect  a  mite,  not  comprehend  the  heaven? 

Or  touch,  if  tremblingly  alive  all  o'er. 

To  smart,  and  agonize  at  every  pore  ? 

Or  quick  efiiuvia  darting  through  the  brain, 

Die  of  a  rose  in  aromatic  pain  ?  200 

If  nature  thunder'd  in  his  opening  ears. 

And  stunn'd  him  with  the  music  of  the  spheres. 

How  would  he  wish,  that  heaven  had  left  him  still 

The  whispering  zephyr,  and  the  purling  rill ! 

Who  finds  not  providence  all  good  and  wise,  205 

Alike  in  what  it  gives,  and  what  denies  ? 

VII.  Far  as  creation's  ample  range  extends. 
The  scale  of  sensual,  mental  powers  ascends : 
Mark  how  it  mounts  to  man's  imperial  race. 

From  the  green  myriads  in  the  peopled  grass  :  210 

What  modes  of  sight,  betwixt  each  wide  extreme, 

The  mole's  dim  curtain,  and  the  lynx's  beam  : 

Of  smell,  the  headlong  lioness  between, 

A  hound  sagacious  on  the  tainted  green  ; 

Of  hearing,  from  the  life  that  fills  the  flood,  215 


E  S  S  A  Y    O  N    M  A  N .  9 

To  that  which  warbles  through  the  vernal  wood ! 

The  spider's  touch,  how  exquisitely  fine, 

Feels  at  eacli  thread,  and  lives  along  the  line  : 

In  the  nice  bee,  what  sense  so  subtly  true, 

From  poisonous  herbs  extracts  the  healing  dew  !  220 

How  instinct  varies  in  the  grovelling  swine. 

Compared,  half  reasoning  elephant,  with  thine  ! 

'Tvvixt  that,  and  reason,  what  a  nice  barrier  ; 

Forever  separate,  yet  forever  near  ! 

Remembrance  and  reflection,  how  allied  ;  225 

What  thin  partitions  sense  from  thought  divide ! 

And  middle  natures,  how  they  long  to  join, 

"^'et  never  pass  the  insuperable  line  ! 

Without  this  just  gradation,  could  they  be 

Subjected,  these  to  those,  or  all  to  thee?  230 

The  powers  of  all  subdued  by  thee  alone, 

Is  not  thy  reason  all  these  powers  in  one  ? 

VIII.  See,  through  this  air,  this  ocean,  and  this  earth, 
All  matter  quick,  and  bursting  into  birth. 
Above,  how  high  progressive  life  may  go  I  235 

Around,  how  wide!  how  deep  extend  below  ! 
Vast  chain  of  being!  which  from  God  began, 
Natures  etherial,  human,  angel,  man. 
Beast,  bird,  fish,  insect,  what  no  man  can  see, 
No  glass  can  reach  ;  from  infinite  to  thee  ;  240 

From  thee  to  nothing. — On  superior  powers 
Were  we  to  press,  inferior  might  on  ours ; 
Or  in  the  full  creation  leave  a  void. 
Where,  one  step  broken,  the  great  scale's  destroyed  : 
From  nature's  chain,  whatever  link  you  strike,  245 

Tenth,  or  ten  thousandth,  breaks  the  chain  alike. 
And,  if  each  system  in  gradation  roll. 
Alike  essential  to  the  amazing  whole  ; 
The  least  confusion  but  in  one,  not  all 
That  system  only,  but  the  whole,  must  fall.  250 

Let  earth  unbalanc'd,  from  her  orbit  fly, 
Planets  and  suns  run  lawless  through  the  sky  ; 
Let  ruling  angels  from  their  spheres  be  hurl'd. 
Being  on  being  wreck'd,  and  world  on  world; 
Heav'n's  whole  foundations  to  their  centre  nod,  255 

And  nature  tremble  to  the  throne  of  God. 
All  this  dread  order  break — For  whom  ?  For  thee  ? 
Vile  worm  !  0  madness  !  pride  !  impiety  ! 


IQ  ESS  AY    O  N    MAN. 

IX.  What  if  the  foot,  ordain'd  the  dust  to  tread, 

Or  hand,  to  toil,  aspir'd  to  be  the  head  ?  260 

What  if  the  head,  the  eye,  or  ear,  repin'd 

To  serve  mere  engines  to  the  ruling  mind  ? 

Just  as  absurd,  for  any  part  to  claim 

To  be  another  in  this  general  frame  : 

Just  as  absurd,  to  mourn  the  task  or  pains,  265 

The  great  directing  mind  of  all  ordains. 

All  are  but  parts  of  one  stupendous  whole, 
Whose  body  nature  is,  and  God  the  soul ; 
That,  chang'd  through  all,  and  yet  in  all  the  same, 
Great  in  the  earth,  as  in  the  ethereal  frame ;  270 

Warms  in  the  sun,  refreshes  in  the  breeze. 
Glows  in  the  stars,  and  blossoms  in  the  trees  ; 
Lives  through  all  life,  extends  through  all  extent, 
Spreads  undivided,  operates  unspent. 
Breathes  in  our  soul,  informs  our  mortal  part,  275- 

As  full,  as  perfect,  in  a  hair  as  heart  ; 
As  full,  as  perfect,  in  vile  man  that  mourns, 
As  the  rapt  seraph  that  adores  and  burns  ; 
To  him,  no  high,  no  low,  no  great,  no  small ; 
He  fills,  he  bounds,  connects  and  equals  all.  280 

X.  Cease  then,  nor  Order  Imperfection  name  : 
Our  proper  bliss  depends  on  what  we  blame. 
Know  thy  own  point :  This  kind,  this  due  degree 
Of  blindness,  weakness,  Heaven  bestows  on  thee. 
Submit. — In  this,  or  any  other  sphere,  285 
Secure  to  be  as  blest  as  thou  canst  bear  j 

Safe  in  the  hand  of  one  disposing  power, 

Or  in  the  natal,  or  the  mortal  hour. 

All  nature  is  but  art,  unknown  to  thee  ; 

All  chance,  direction  which  thou  canst  not  see  ;  290 

All  discord,  harmony  not  understood  ; 

All  partial  evil,  universal  good. 

And,  spite  of  pride,  in  erring  reason's  spite, 

One  truth  is  clear,  "  Whatever  is,  is  right."  294 


ESSAYONMAN.  || 

EPISTLE    II. 

Of  the  Nature  and   State  of  Man,  loith  respect 
to  Himself  as  an  Individual. 

The  business  of  man  not  to  pry  into  God,  but  to  study  himself. 
His  middle  nature  ;  His  powers  and  frailties,  and  the  limits  of  his 
capacity,  43.  The  two  principles  of  man,  self-love,  and  reason, 
both  necessary  ;  self-love  the  stronger,  and  why  ;  their  end  the 
same,  83.  The  passions,  and  their  use,  83 — 120.  The  predominant 
passion,  and  its  force,  122 — 150.  Its  tendency  in  directing  men  to 
different  purposes,  153,  &c.  Its  providential  use,  in  fixing  our  prin- 
ciple, and  ascertaining  our  virtue,  167.  Virtue  and  \ice  joined 
in  our  mixed  nature ;  the  limits  near,  yet  the  things  separate,  and 
evident.  What  is  the  office  of  reason,  187,  &c.  How  odious  vice 
in  itself,  and  how  we  deceive  ourselves  into  it,  209.  That,  however 
the  ends  of  providence  and  general  good  are  answered  in  our 
passions,  and  imperfections,  230,  &c.  How  usefully  they  are  dis- 
tributed to  all  orders  of  men,  233.  How  useful  they  are  to  society, 
241,  and  to  individuals,  253.  In  every  state,  and  in  every  age  of 
life,  263,  d'c. 

I.  Know  then  thyself,  presume  not  God  to  scan  ; 
The  proper  study  of  mankind  is  Man. 

Placed  on  this  isthmus  of  a  middle  state, 
A  being  darkly  wise,  and  richly  great : 
With  too  much  knowledge  for  the  sceptic  side,  5 

With  to  much  weakness  for  the  Stoic's  pride, 
He  hangs  between  ;  in  doubt  to  act,  or  rest ; 
In  doubt  to  deem  himself  a  God,  or  beast ; 
In  doubt  his  mind  or  body  to  prefer ; 
Born  but  to  die,  and  reasoning  but  to  err  ;  10 

Alike  in  ignorance,  his  reason  such. 
Whether  he  thinks  too  little  or  too  much ; 
Chaos  of  tliought  and  passion,  all  confused  ; 
Still  by  himself  abused,  or  disabused ; 
Created  half  to  rise,  and  half  to  fall ;  15 

Great  lord  of  all  things,  yet  a  prey  to  all ; 
Sole  judge  of  truth,  in  endless  error  hurl'd  ; 
The  glory,  jest,  and  riddle  of  the  world ! 

Go,  wondrous  creature  !  mount  where  science  guides, 
Go,  measure  earth,  weigh  air,  and  state  the  tides  ;  20 

Instruct  the  planets  in  what  orbs  to  run, 
Correct  old.  time,  and  regulate  the  sun ; 
Go,  soar  with  Plato  to  the  empyreal  sphere, 


]2  ESSAY    Ox\    MAN. 

To  the  first  good,  first  perfect,  and  first  fair ; 

Or  tread  the  mazy  round  his  followers  trod,  251 

And  quitting  sense  call  imitating  God  ; 

As  eastern  priests  in  giddy  circles  run, 

And  turn  their  heads  to  imitate  the  sun. 

Go,  teach  Eternal  Wisdom  how  to  rule  ! 

Then  drop  into  thyself,  and  be  a  fool !  30 

Superior  beings,  when  of  late  they  saw 

A  mortal  man  unfold  all  nature's  law, 

Admired  such  wisdom  in  an  earthly  shape. 

And  showed  a  NewtoxV,  as  we  show  an  ape. 

Could  he,  who  rules  the  rapid  comet  bind,  33 

Describe  or  fix  one  movement  of  his  mind? 
Who  saw  its  fires  here  rise,  and  there  descend, 
Explain  his  own  beginning  or  his  end  ? 
Alas,  what  wonder  !  man's  superior  part 
Unchecked  may  rise,  and  climb  from  art  to  art  j  40 

But  when  his  own  great  work  is  but  begun, 
What  reason  weaves,  by  passion  is  undone. 
Trace  science  then,  with  modesty  thy  guide  j 
First  strip  off  all  her  equipage  of  pride  : 
Deduct  what  is  but  vanity  or  dress,  45 

Or  learning's  luxury,  or  idleness  : 
Or  tricks  to  show  the  strength  of  human  bram, 
Mere  curious  pleasure,  or  ingenious  pain  ? 
Expunge  the  whole,  or  lop  the  excrescent  parts 
Of  all  our  vices  have  created  arts  ;  50 

Then  see  how  little  the  remaining  sum. 
Which  served  the  past,  and  must  the  times  to  come  ! 

II.  Two  principles  in  human  nature  reign ; 
Self-love  to  urge,  and  reason  to  restrain  : 
Nor  this  a  good,  nor  that  a  bad  we  call,  55 

Each  works  its  end,  to  move  or  govern  all : 
And  to  their  proper  operation  still. 
Ascribe  all  good,  to  their  improper,  ill. 

Self-love,  the  spring  of  motion,  acts  the  soul ; 
Reason's  comparing  balance  rules  the  whole.  60 

Man,  but  for  that,  no  action  could  attend, 
And,  but  for  this,  were  active  to  no  end. 
Fix'd  like  a  plant  on  his  peculiar  spot, 
To  draw  nutrition,  propagate,  and  rot ; 
Or,  meteor-like,  flame  lawless  through  the  void,  65 

Destroying  others,  by  himself  destroy'd. 


ESSAY    ON    M  A  N . 


13 


Most  strength  the  moving  principle  requires; 
Active  its  task,  it  prompts,  impels,  inspires. 
Sedate  and  quiet  the  comparing  lies, 
Forni'd  but  to  check,  deliberate,  and  advise.  70 

Self-love,  still  stronger,  as  its  object 's  nigh  ; 
Reason's  at  distance,  and  in  prospect  lie  : 
That  sees  immediate  good  by  present  sense; 
Reason,  the  future  and  the  consequence. 
Thicker  than  arguments,  temptations  throng,  75 

At  best,  more  watchful  this,  but  that  more  strong. 
The  action  of  the  stronger  to  suspend, 
Reason  still  use,  to  reason  still  attend. 
Attention  habit  and  experience  gains  ; 
Each  strengthens  reason,  and  self-love  restrains.  80 

Let  subtle  schoolmen  teach  these  friends  to  fight, 
More  studious  to  divide,  than  to  unite  ; 
And  grace  and  virtue,  sense  and  reason  split, 
With  all  the  rash  dexterity  of  wit. 

Wits,  just  like  fools,  at  war  about  a  name,  83 

Have  full  as  oft  no  meaning,  or  the  same. 
Self-love  and  reason  to  one  end  aspire, 
Pain  their  aversion,  pleasure  their  desire; 
But  greedy  that,  its  object  would  devour. 
This,  taste  the  honey,  and  not  wound  the  flow'r.  90 

Pleasure,  or  wrong  or  rightly  understood. 
Our  greatest  evil,  or  our  greatest  good. 

III.  Modes  of  self-love  the  passions  we  may  call: 
'Tis  real  good,  or  seeming,  moves  them  all : 
But  since  not  every  good  we  can  divide,  95 

And  reason  bids  us  for  our  own  provide  : 
Passions,  tho'  selfish,  if  their  means  be  fair, 
List  under  reason,  and  deserve  her  care  ; 
Those,  that  imparted,  court  a  nobler  aim, 
Exalt  their  kind,  and  take  «ome  virtue's  name.  100 

In  lazy  apathy  let  Stoics  boast 
Their  virtue  fix'd  :  'tis  fix'd  as  in  a  frost ; 
Contracted  all,  retiring  to  the  breast ; 
But  strength  of  mind  is  exercise,  not  rest : 
The  rising  tempest  puts  in  act  the  soul ;  105 

Parts  it  may  ravage,  but  preserve  the  whole. 
On  life's  vast  ocean  diversely  we  sail. 
Reason  the  chart,  but  passion  is  the  gale  ; 
Nor  God  alone  in  the  still  calm  we  find, 


J4  ESSAY    ON    MAN. 

He  mounts  the  storm,  aud  walks  upon  the  wind.  110 

Passions,  like  elements,  though  born  to  fight, 
Yet  mix'd  and  softened,  in  his  work  unite  : 
These  'tis  enough  to  temper  and  employ  ; 
Bui  what  composes  man,  can  man  destroy  ? 
Suffice  that  reason  keep  to  nature's  road,  115 

Subject,  compound  them,  follow  her  and  God. 

Love,  hope,  and  joy,  fair  pleasure's  smiling  train  j 
Hate,  fear,  and  grief,  the  family  of  pain. 
These  mixed  with  art.  and  to  due  bounds  confined, 
Make  and  maintain,  the  balance  of  the  mind  :  120 

The  lights  and  shades,  whose  well  accorded  strife 
Gives  all  the  strength  and  color  of  our  life. 
Pleasures  are  ever  in  our  hands  and  eyes  ; 
And  when  in  act  they  cease,  in  prospect  rise  : 
Present  to  grasp,  and  future  still  to  find,  125 

The  whole  employ  of  body  and  of  mind, 
All  spread  their  charms,  but  charm  not  all  alike  : 
On  different  senses,  different  objects  strike  ; 
Hence  different  passions  more  or  less  inflame, 
As  strong  or  weak,  the  organs  of  the  frame  ;  130 

And  hence  one  master  passion  in  the  breast, 
Like  Aaron's  serpent,  swallows  up  the  rest. 
As  man,  perhaps,  the  moment  of  his  breath, 
Receives  the  lurking  principle  of  death  ; 
The  young  disease  that  must  subdue  at  length,  135 

Grows  with  his  growth,  and  strengthens  with  his  strength  ; 
So,  cast  and  mingled  with  his  very  frame, 
The  mind's  disease,  its  ruling  passion  came  j 
Each  vital  humor,  which  should  feel  the  whole, 
Soon  flows  to  this,  in  body  and  in  soul :  140 

Whatever  warms  the  heart,  or  fills  the  head, 
As  the  mind  opens,  and  its  functions  spread, 
Imagination  plies  her  dangerous  art, 
And  pours  it  all  upon  the  peccant  part. 
Nature  its  mother,  habit  is  its  nurse;  145 

Wit,  spirit,  faculties,  but  make  it  worse ; 
Reason  itself  but  gives  it  edge  and  power  ; 
As  heaven's  blest  beam  turns  vinegar  more  sour  ; 
We,  wretched  subjects,  though  no  lawful  sway, 
In.  this  weak  queen  some  favorites  still  obey :  150 

Ah !  if  she  lend  not  arms,  as  well  as  rules. 
What  can  she  more  than  tell  us  we  are  fools  ? 


ESSAY    ON    MAN.  J^ 

Teach  us  to  mourn  our  nature,  not  to  mentl, 

A  sharp  accuser,  but  a  helpless  friend  ! 

Or  from  a  judge  turn  pleader,  to  persuade  155 

The  choice  we  make,  or  justify  it  made  ; 

Proud  of  an  easy  conquest  all  along. 

She  but  removes  weak  passions  for  the  strong  : 

So,  when  small  humors  gather  to  a  gout. 

The  doctor  fancies  he  hasdriv'n  them  out.  160 

Yes,  nature's  road  must  ever  be  preferr'd; 
Reason  is  here  no  guide,  but  still  a  guard ; 
'Tis  hers  to  rectify,  not  overthrow. 
And  treat  this  passion  more  as  friend  than  foe  : 
A  mightier  power  the  strong  direction  sends,  165 

And  several  men  impels  to  several  ends  : 
Like  varying  winds,  by  other  passions  tost, 
This  drives  them  constant  to  a  certain  coast. 
Let  power  or  knowledge,  gold  or  glory,  please, 
Or  (oft  more  strong  than  all)  the  love  of  ease  •,  170 

Thro'  life  'tis  follow'd  e'en  at  life's  expense ; 
The  merchant's  toil,  the  sage's  indolence, 
The  monk's  humility,  the  hero's  pride, 
All,  all  alike,  find  reason  on  their  side. 

The  eternal  art,  educing  good  from  ill,  175 

Grafts  on  this  passion  our  best  principle  : 
'Tis  thus  the  mercury  of  man  is  fix'd, 
Strong  grows  the  virtue  with  his  nature  mix'd  : 
The  dross  cements  what  else  were  too  refin'd, 
And  in  one  interest  body  acts  with  mind.  180 

As  fruits,  ungrateful  to  the  planter's  care, 
On  savage  stocks  inserted  learn  to  bear, 
The  surest  virtues  thus  from  passions  shoot. 
Wild  nature's  vigor  working  at  their  root. 
What  crops  of  wit  and  honesty  appear  185 

From  spleen,  from  obstinacy,  hate,  or  fear ! 
See  anger,  zeal  and  fortitude  supply  ; 
E'en  av'rice,  prudence  ;  sloth,  philosophy  ; 
Lust,  thro'  some  certain  strainers  well  refin'd, 
Is  gentle  love,  and  charms  all  womankind  :  190 

Envy,  to  which  the  ignoble  mind's  a  slave, 
Is  emulation  in  the  learned  or  brave  ; 
Not  virtue,  male  or  female,  can  we  name, 
But  what  will  grow  on  pride,  or  grow  on  shame. 

Thus  nature  gives  us,  (let  it  check  our  pride)  195 


IQ  E  S  ,S  A  Y    O  N    MAX. 

The  virtue  nearest  to  our  vice  allied  : 

Reason  the  bias  turns  to  good  from  ill, 

And  Nero  reigns  a  Titus,  if  he  will. 

The  fiery  soul  abhorr'd  in  Catiline, 

In  Decius  charms,  in  Curtius  is  divine.  200 

The  same  ambition  can  destroy  or  save, 

And  makes  a  patriot,  as  it  makes  a  knave. 

IV.  This  light  and  darkness  in  our  chaos  joined, 
What  shall  divide  ?     The  God  within  the  mind. 

Extremes  in  nature  equal  ends  produce.  205 

In  man  they  join  in  some  mysterious  use  ; 
Though  each  by  turns  the  other's  bounds  invade, 
As,  in  some  well. wrought  picture,  light  and  shade, 
And  oft  so  mix,  the  difference  is  too  nice. 
Where  ends  the  virtue,  or  begins  the  vice.  210 

Fools  !  Who  from  hence  into  the  notion  fall, 
That  vice  and  virtue  there  is  none  at  all. 
If  white  and  black  blend,  soften,  and  unite 
A  thousand  ways,  is  there  no  black  or  white  ? 
Ask  your  own  heart ;  and  nothing  is  so  plain  ;  215 

'Tis  no  mistake  them,  costs  the  time  and  pain. 

V.  Vice  is  a  monster  of  so  frightful  mein, 
As,  to  be  hated,  needs  but  to  be  seen  ; 

Yet  seen  too  oft,  familiar  to  her  face, 

We  first  endure,  then  pity,  then  embrace.  220 

But  where  the  extreme  of  vice  was  ne'er  agreed  : 

Ask  where  's  the  north  ?  at  York,  'tis  on  the  Tweed  ; 

At  Scotland,  at  the  Orcades  ;  and  there. 

At  Greenland,  2fembla,  or  the  Lord  knows  where. 

No  creature  owns  it  in  the  first  degree,  225 

But  thinks  his  neighbor  farther  gone  than  he  : 

E'en  those  v.-ho  dwell  beneath  its  very  zone, 

Or  never  feel  the  rage,  or  never  own  ; 

What  happier  natures  shrink  at  with  aiFright, 

The  hard  inhabitant  contends  is  right.  230 

Virtuous  and  vicious  every  man  must  be, 
Few  in  the  extreme,  but  all  in  the  degree ; 
The  rogue  and  fool  by  fits  is  fair  and  wise, 
And  e'en  the  best,  by  fits  what  they  despise. 
'Tis  but  by  parts  we  follow  good  or  ill,  235 

For,  vice  or  virtue,  self  directs  it  still; 
Each  individual  seeks  a  several  goal  : 
But  heaven's  great  view  in  one,  and  that  the  whole  j 


ESSAYONMAN.  j-^ 

That  counterworks  each  folly  and  caprice  j 

That  disappoints  the  effect  of  every  vice  j  240 

That  happy  frailties  to  all  ranks  applied. 

Shame  to  the  virgin,  to  the  matron  pride  ; 

Fear  to  the  statesman,  rashness  to  the  chief, 

To  kings  presumption,  and  to  crowds  belief: 

That,  virtue's  ends  from  vanity  can  raise,  245 

Which  seeks  no  interest,  no  reward  but  praise  ; 

And  build  on  wants,  and  on  defects  of  mind, 

The  joy,  the  peace,  the  glory  of  mankind. 

Heaven,  forming  each  on  other  to  depend, 

A  master,  or  a  servant,  or  a  friend,  250 

Bids  each  on  other  for  assistance  call, 

Till  one  man's  weakness  grows  the  strength  of  all. 

Wants,  frailties,  passions,  closer  still  ally 

The  common  interest,  or  endear  the  tie  : 

To  these  we  owe  true  friendship,  love  sincere,  255 

Each  home-felt  joy  that  life  inherits  here  ; 

Yet  from  the  same  we  learn,  in  its  decline, 

Those  joys,  those  loves,  those  interests  to  resign  : 

Taught,  half  by  reason,  half  by  mere  decay, 

To  welcome  death,  and  calmly  pass  away.  260 

Whate'er  the  passion,  knowledge,  fame,  or  pelf, 
Not  one  will  charge  his  neighbor  with  himself. 
The  learn'd  is  happy,  nature  to  explore ; 
The  fool  is  happy  that  he  knows  no  more  ; 
The  rich  is  happy  in  the  plenty  given  ;  265 

The  poor  contents  him  with  the  care  of  heaven. 
See  the  blind  beggar  dance,  the  cripple  sing, 
The  sot  a  hero,  lunatic  a  king  ; 
The  starving  chemist  in  his  golden  views 
Supremely  blest ;  the  poet  in  his  muse.  270 

See  some  strange  comfort  every  state  attend. 
And  pride  bestow'd  on  all,  a  common  friend  ; 
See  some  fit  passion  every  age  supply  ; 
Hope  travels  through,  nor  quits  us  when  we  die- 
Behold  the  child,  by  nature's  kindly  law,  275 
Pleas'd  with  a  rattle,  tickled  with  a  straw  : 
Some  livelier  plaything  gives  his  youth  delight, 
A  little  louder,  but  as  empty  quite  : 
Scarfs,  garters,  gold,  amuse  his  riper  stage. 
And  beads  and  prayer  books  are  the  toys  of  age  :        280 
Pleas'd  with  this  bauble  still,  as  that  before  ; 
2# 


13  E  S  5  A  Y    O  X    M  A  N  . 

Till  tired  he  sleeps,  and  lil'e's  poor  play  is  o'er ! 

Meanwhile  opinion  gilds  with  varying  rays, 

Those  painted  clouds  that  beautify  our  days  : 

Each  want  of  happiness  by  hope  supplied,  285 

And  each  vacuity  of  sense  by  pride : 

These  build  as  fast  as  knowledge  can  destroy  : 

In  folly's  cup  still  laughs  the  bubble,  joy  ; 

One  prospect  lost,  another  still  we  gain  ; 

And  not  a'  vanity  is  given  in  vain  ;  290 

E'en  mean  self-love  becomes,  by  force  divine, 

The  scale  to  measure  others'  wants  by  thine. 

See  !  and  confess,  one  comfort  still  must  rise  ; 

'Tis  this,  though  man  's  a  fool,  yet  Gon  is  wise.  294 


EPISTLE    III. 

Of  the  Nature  and   StoJe  of  Man.,  with  respect 
to   Society. 

The  whole  universe  one  svstem  of  societv.  verse  7,  Sec.  Noth- 
ing made  wholly  for  itself,  nor  yet  wholly  for  another,  27.  The 
happiness  of  animals  mutual,  49.  Reason  or  instinct  operate 
alike  to  the  good  of  each  individual,  79. — Reason  or  instinct  ope- 
rate alike  to  society,  in  all  animals,  109.  IIow  far  society  is  carri- 
ed by  instinct,  116 ;  how  nmch  farther  by  reason,  128.  Of  that 
which  is  called  the  state  of  nature,  144.  Reason  instructed  by  in- 
stinct in  the  invention  of  arts,  166;  and  in  the  forms  of  society, 
176. — Origin  of  political  societies,  196.  Origin  of  monarchy,  2G7. 
Patriarchal  government,  212.  Origin  of  true  religion,  and  govern- 
ment, from  the  same  ])rincii)la  of  love,  23J.  Origin  of  supersti- 
tion and  tyranny,  from  the  same  principle  f^f  fear,  2S7.  'ihe  in- 
fluence of  self-love,  operating  to  the  social  and  pulilic  good,  266. 
Restoration  of  true  religion  and  government  on  their  first  princi- 
ple, 285.  Mi\:ed  government,  283.  Various  forms  of  each,  and 
true  end  of  all,  300,  &c. 

Here  then  we  rest :   ''  The  universal  cause 
Acts  to  one  end,  but  acts  by  various  laws.'' 
In  all  the  inadness  of  superfluous  health. 
The  train  of  pride,  the  impudence  of  wealth. 
Let  this  great  truth  be  present  night  and  day,  5 

But  most  be  present,  if  v.-e  preach  or  pray. 

I.  Look  round  our  world  ;  behold  the  chain  of  love 
Combining  all  below  and  all  above. 


ESSAYONMAN.  jg 

See  plastic  nature  working  to  this  end, 

The  single  atoms  each  to  other  tend,  10 

Attract,  attracted  to,  the  next  in  place 

Form'd  and  impell'd  its  neighbor  to  embrace. 

See  matter  next,  with  various  life  endued, 

Press  to  one  centre  still,  the  general  good. 

See  dying  vegetables  life  sustain,  15 

See  life  dissolving  vegetate  again  : 

All  forms  that  perish,  other  forms  supply, 

(By  turns  we  catch  the  vital  breath,  and  die,) 

Like  bubbles  on  the  sea  of  matter  borne. 

They  rise,  they  break,  and  to  that  sea  return.  20 

Nothing  is  foreign  ;  parts  relate  to  whole  ; 

One  all-extending,  all-preserving  soul 

Connects  each  being,  greatest  with  the  least ; 

Made  beast  an  aid  of  man,  and  man  of  beast ; 

All  serv'd,  all  serving  :  nothing  stands  alone  ;  25 

The  chain  holds  on,  and  where  it  ends,  unknown. 

Has  God,  thou  fool,  worked  solely  for  thy  good, 

Thy  joy,  thy  pastime,  thy  attire,  thy  food  ? 

Who  for  thy  table  feeds  the  wanton  fawn. 

For  him  as  kindly  spread  the  flowery  lawn.  30 

Is  it  for  thee  the  lark  ascends  and  sings  ? 

Joy  tunes  his  voice,  joy  elevates  his  wings. 

Is  it  for  thee  the  linnet  pours  his  throat  ? 

Loves  of  his  own,  and  raptures,  swell  the  note. 

The  bounding  steed  you  pompously  bestride,  35 

Shares  with  his  lord  the  pleasure  and  the  pride. 

Is  thine  alone  the  seed  that  strews  the  plain  ? 

The  birds  of  Heaven  shall  vindicate  their  grain. 

Thine  the  full  harvest  of  the  golden  year? 

Part  pays,  and  justly,  the  deserving  steer  :  40 

The  hog,  that  ploughs  not,  nor  obeys  thy  call. 

Lives  on  the  labors  of  this  lord  of  all. 

Know,  nature's  children  all  divide  her  care  ; 
The  fur  that  warms  a  monarch,  warm'd  a  bear. 
While  man  exclaims,  "  See  all  things  for  my  use !'-'       45 
"  See  man  for  mine  !"  replies  a  pamper'd  goose  : 
And  just  as  short  of  reason  he  must  fall, 
Who  thinks  all  made  for  one,  not  one  for  all. 

Grant  that  the  powerful  still  the  weak  control ; 
Be  man  the  wit  and  tyrant  of  the  whole  :  50 

.Nature  that  tyrant  checks  :  He  only  knows, 


20  ESSAY    0\    MAN. 

And  helps  another  creature's  wants  and  woes. 

Say,  will  the  falcon,  stooping  from  above, 

Suiit  with  her  varying  plumage,  spare  the  dove  ? 

Admires  the  jay,  the  insect's  gilded  wings  ?  55 

Or  hears  the  hawk  when  Philomela  sings  ? 

Man  cares  for  all :  To  birds  he  gives  his  woods, 

To  beasts  his  pastures,  and  to  fish  his  floods  : 

For  some  his  interest  prompts  hira  to  provide, 

For  more  his  pleasure,  yet  for  more  his  pride  :  60 

All  feed  on  one  vain  patron,  and  enjoy 

The  extensive  blessing  of  his  luxury  ; 

That  very  life  his  learned  hunger  craves, 

He  saves  from  famine,  from  the  savage  saves; 

Nay,  feasts  the  animal  he  dooms  his  feast,  65 

And,  till  he  ends  the  being,  makes  it  blest : 

Which  sees  no  more  the  stroke,  or  feels  the  pain, 

Than  favor'd  man  by  touch  ethereal  slain. 

The  creature  had  its  feast  of  life  before  ; 

Thou  too  must  perish,  when  thy  feast  is  o'er  !  70 

To  each  unthinking  being.  Heaven  a  friend. 
Gives  not  the  useless  knowledge  of  its  end  : 
To  man  imparts  it ;  but  with  such  a  view. 
As,  while  he  dreads  it,  makes  him  hope  it  too  : 
The  hour  conceal'd,  and  so  remote  the  fear,  75 

Death  still  draws  nearer,  never  seeming  near. 
Great  standing  miracle  !  that  heaven  assign'd 
Its  only  thinking  thing,  this  turn  of  mind. 

n.  Whether  with  reason,  or  with  instinct  blest, 
Know,  all  enjoy  that  power  which  suits  them  best  ;       80 
To  bliss  alike  by  that  direction  tend, 
And  find  the  means  proportioned  to  their  end. 
Say,  where  full  instinct  is  the  unerring  guide, 
What  pope  or  council  can  they  need  beside  ? 
Reason,  however  able,  cool  at  best,  85 

Cares  but  for  service,  or  but  serves  when  prest. 
Stays  till  we  call,  and  then  not  often  near  ; 
But  honest  instinct  comes  a  volunteer, 
Sure  never  to  o'ershoot,  but  just  to  hit, 
While  still  too  wide  or  short  is  human  wit ;  90 

Sure  by  quick  nature  happiness  to  gain. 
Which  heavier  reason  labors  at  in  vain. 
This  too  serves  always,  reason  never  long ; 
One  must  go  right,  the  other  may  go  wrong. 


E  S  S  A  Y    O  N    I\I  A  X .  21 

See  then  the  acting  and  comparing  powers,  95 

One  in  their  nature,  which  are  two  in  ours  ! 
And  reason  raise  o'er  instinct  as  you  can, 
In  this  'tis  God  directs,  in  that  'tis  man. 

Who  taught  the  nations  of  the  field  and  wood 
To  shun  their  poison,  and  to  choose  their  food  ?  100 

Prescient,  the  tides  or  tempest  to  withstand, 
Build  on  the  wave,  or  arch  beneath  the  sand  ? 
Who  made  the  spider  parallels  design. 
Sure  as  De  Moivre,  without  rule  or  line  ? 
Who  bid  the  stork,  Columbus  like,  explore  105 

Heavens  not  his  own,  and  worlds  unknown  before  ? 
Who  calls  the  council,  states  the  certain  day  ; 
Who  forms  the  phalanx,  and  who  points  the  way  ? 

III.  God,  in  the  nature  of  each  being,  founds 
Jts  proper  bliss,  and  sets  its  proper  bounds  :  110 

But  as  he  framed  the  whole,  the  whole  to  bless, 
On  mutual  wants  build  mutual  happiness  ; 
So,  from  the  first  eternal  order  ran, 
And  creature  linked  to  creature,  man  to  man, 
Whate'er  of  life  all  quickening  either  keeps,  115 

Or  breathes  through  air,  or  shoots  beneath  the  deeps, 
Or  pours  profuse  on  earth,  and  nature  feeds 
The  vital  flame,  and  swells  the  genial  seeds. 
Not  man  alone,  but  all  that  roam  the  wood, 
Or  wing  the  sky,  or  roll  along  the  flood,  120 

Each  loves  itself,  but  not  itself  alone, 
Each  sex  desires  alike,  'till  two  are  one. 
Nor  ends  the  pleasure  with  the  first  embrace; 
They  love  themselves  a  third  time  in  their  race. 
Thus  beast  and  bird  their  common  charge  attend,         125 
The  mothers  nurse  it,  and  the  sires  defend  : 
The  young  dismissed  to  wander  earth  or  air. 
There  stops  the  instinct,  and  there  ends  the  care  ; 
The  link  dissolves,  each  seeks  a  fresh  embrace, 
Another  love  succeeds,  another  race.  130 

A  longer  care  man's  helpless  kind  demands  ; 
The  longer  care  contracts  more  lasting  bands  j 
Refleciion,  reason,  still  the  ties  improve, 
At  once  extend  the  interest  and  the  love  : 
With  choice  we  fix,  with  sympathy  we  burn ;  135 

Each  virtue  in  each  passion  takes  its  turn  ; 
And  still  new  needs,  new  helps,  new  habits  rise, 


22  E  S  S  A  Y    O  N    M  A  N  . 

That  graft  benevolence  on  charities. 

Still  as  one  brood,  and  as  another  rose, 

These  natural  love  maintained,  habitual  those  :  140 

The  last,  scarce  ripened  into  perfect  man, 

Saw  helpless  hira  from  whom  their  life  began  : 

Memor)'  and  forecast  just  retarns  engage  ; 

That  pointed  back  to  youth,  this  on  to  age ; 

While  pleasure,  gratitude  and  hope  combin'd,  145 

Still  spread  the  interest  and  preserve  the  kind. 

IV.  Nor  think,  in  nature's  state  they  blindly  trod  ; 
The  state  of  nature  was  the  reign  of  God  ; 
Self-love  and  social  at  her  birth  began, 
Union  the  bond  of  all  things,  and  of  man.  150 

Pride  then  was  not ;  nor  arts,  that  pride  to  aid  ; 
Man  walked  with  beast,  joint  tenant  of  the  shade  ; 
The  same  his  table,  and  the  same  his  bed ; 
No  murder  cloth'd  him,  and  no  murder  fed. 
In  the  same  temple,  the  resounding  wood,  155 

All  vocal  beings  hymn'd  their  equal  God  : 
The  shrine  with  gore  unstain'd,  with  gold  undrest, 
Unbrib'd,  unbloody,  stood  the  blameless  priest : 
Heaven's  attribute  was  universal  care, 
And  man's  prerogative  to  rule,  but  spare.  100 

Ah  !  how  unlike  the  man  of  times  to  come  ! 
Of  half  that  live  the  batcher  and  the  tomb  ; — 
Who,  foe  to  nature,  hears  the  general  groan, 
Murders  their  species,  and  betrays  his  own. 
But  just  disease  to  luxury  succeeds,  165 

And  every  death  its  own  avenger  breeds  : 
The  fury-passions  from  that  blood  began, 
And  turned  on  man,  a  fiercer  savage,  man. 

See  him  from  nature  rising  slow  to  art : 
To  copy  instinct  then  was  reason's  part.      *  170 

Thus  then  to  man  the  voice  of  nature  spake — 
''  Go,  from  the  creatures  thy  instructions  take  : 
Learn  from  the  birds  what  food  the  thickets  yield  j 
Learn  from  the  beast  the  physic  of  the  field  ; 
Thy  arts  of  building  from  the  bee  receive  ;  175 

Learn  of  the  mole  to  plough,  the  worm  to  weave  ; 
Learn  of  the  little  nautilus  to  sail, 
Spread  the  thin  oar,  and  catch  the  driving  gale. 
Here  too  all  forms  of  social  union  find, 
And  hence  let  reason,  late,  instruct  mankind  :  180 


ESS  A  Y    OxN    M  A  N.  23 

Here  subterranean  works  and  cities  see  ; 

There  towns  serial  on  the  waving  tree. 

Learn  each  small  people's  genius,  policies, 

The  ant's  repubUc,  and  the  realm  of  bees  ; 

How  those  in  common  all  their  Aveallh  bestow,  185 

And  anarchy  without  confusion  know  ; 

And  these  forever,  though  a  monarch  reign, 

Their  separate  cells,  and  properties  maintain. 

Mark  what  unvaried  laws  preserve  each  state, 

Laws,  wise  as  nature,  and  as  fixed  as  fate.  190 

In  vain  thy  reason  finer  webs  shall  draw, 

Entangle  justice  in  her  net  of  law. 

And  right,  too  rigid,  harden  into  wrong  ; 

Still  for  the  strong  too  weak,  the  weak  too  strong. 

Yet  go!  and  thus  o'er  all  the  creatures  swa)'-,  195 

Thus  let  the  wiser  make  the  rest  obey. 

And  for  those  arts  mere  instinct  could  afford. 

Be  crown'd  as  monarchs,  or  as  gods  ador'd." 

V.  Great  nature  spoke ;  observant  man  obey'd  ; 
Cities  were  built,  societies  were  made  :  20l> 
Here  rose  one  little  state,  another  near 

Grew  by  like  means,  and  joined  thro'  love  of  fear. 

Did  here  the  trees  with  ruddier  burdens  bend, 

And  there  the  streams  in  purer  rills  descend  ? 

What  war  could  ravish,  commerce  could  bestow  :         205 

And  he  return'd  a  friend,  who  came  a  foe. 

Converse  and  love,  mankind  might  strongly  draw, 

When  love  was  liberty,  and  nature  law. 

Thus  states  were  form'd  :  the  name  of  king  unknown, 

Till  common  interest  placed  the  sway  in  one.  210 

'Twas  VIRTUE  ONLY,  (or  in  arts  or  arms, 

Diffusing  blessings,  or  averting  harms,) 

The  same  which  in  a  sire  the  sons  obey'd, 

A  prince,  the  father  of  a  people  made. 

VI.  ''Till  then,  by  nature  crown'd,  each  patriarch  sate, 
King,  priest,  and  parent,  of  his  growing  state  ; 

On  him,  their  second  providence,  they  hung, 

Their  laAV  his  eye,  their  oracle  his  tongue. 

He  from  the  wond'ring  furrow  call'd  the  food, 

Taught  to  command  the  fire,  control  the  flood,  220 

Draw  forth  the  monsters  of  the  abyss  profound, 

Or  fetch  the  aerial  eagle  to  the  ground ; 

'Till  drooping,  sickening,  dying,  they  began 


24  E  S  S  A  Y    O  N    M  A  N . 

Whom  they  rever'd  as  God,  to  mourn  as  man  : 

Then,  looking  up,  from  sire,  to  sire  explor'd  225 

One  great  First  Father,  and  that  first  ador'd. 

On  plain  tradition  that  this  all  begun, 

Convey'd  unbroken  faith  from  sire  to  son. 

The  worker  from  the  work  distinct  was  known, 

And  simple  reason  nev^er  sought  but  one  :  230 

Ere  wit  oblique  had  broke  that  steady  light,  _ 

Man,  like  his  Maker,  saw  that  all  was  right : 

To  virtue,  in  the  paths  of  pleasure  trod, 

And  own'd  a  father,  when  he  own'd  a  God. 

Love,  all  the  faith,  and  all  the  allegiance  then,  235 

For  nature  knew  no  right  divine  in  men  : 

Npiyll  could  fear  in  God,  and  understood 

A  sdvereign  being,  but  a  sovereign  good. 

True  faith,  true  policy,  united  ran. 

That  was  but  love  of  God,  and  this  of  man.  240 

Who  first  taught  soul's  enslav'd,  and  realms  undone, 
The  enormous  faith  of  many  made  for  one ; 
That  proud  exception  to  all  nature's  laws, 
T'  invert  the  world,  and  counterwork  its  cause. 
Force  first  made  conquest,  and  that  conquest  law  ;       245 
'Till  superstition  taught  the  tyrant  awe. 
Then  shar'd  the  tyranny,  then  lent  it  aid, 
And  Gods  of  conquerors,  slaves  of  subjects  made  : 
She,  'midst  the  lightning's  blaze,  and  thunder's  sound. 
When  rock'd  the  mountains,  and  when  groan'd  the  ground, 
She  taught  the  weak  to  bend,  the  proud  to  pray 
To  Power  unseen,  and  mightier  far  than  they  : 
She,  from  the  rending  earth,  and  bursting  skies, 
Saw  gods  descend,  and  fiends  infernal  rise  : 
Here  fix'd  the  dreadful,  there  the  blest  abodes  ;  255 

Fear  made  her  devils,  and  weak  hope  her  gods  ; 
Gods  partial,  changeful,  passionate,  unjust, 
Whose  attributes  were  rage,  revenge,  or  lust : 
Such  as  the  souls  of  cowards  might  conceive, 
And,  form'd  like  tyrants,  tyrants  would  believe.  260 

Zeal  then,  not  charity,  became  the  guide  ; 
And  hell  was  built  on  spite,  and  heaven  on  pride. 
Then  sacred  seemed  the  ethereal  vault  no  more  : 
Altars  grew  marble  then,  and  reek'd  with  gore  ; 
Then  first  the  Flamen  tasted  living  food,  265 

Next  his  grim  idol,  smear'd  with  human  blood  ; 


ESSAY    ON    MAN.  25 

With  heaven's  own  thunders  shook  the  world  below, 
And  played  the  God  an  engine  on  his  foe. 

So  drives  self-love,  through  just  and  through  unjust, 
To  one  man's  power,  ambition,  lucre,  lust  ;  270 

The  same  self-love,  in  all,  becomes  the  cause 
Of  what  restrains  him,  government  and  laws. 
For  what  one  likes,  if  others  like  as  well. 
What  serves  one  will,  when  many  wills  rebel  ? 
How  shall  he  keep,  what,  sleeping  or  awake,  275 

A  weaker  may  surprise,  a  stronger  take  ? 
His  safety  must  his  liberty  restrain  : 
All  join  to  guard  what  each  desires  to  gain. 
Forced  into  virtue  thus,  by  self-defence, 
E'en  kings  learn'd  justice  and  benevolence  :  280 

Self-love  forsook  the  path  it  first  pursu'd, 
And  found  the  private  in  the  public  good, 

'Twas  then  the  studious  head  or  generous  mind, 
Follower  of  God,  or  friend  of  human  kind, 
Poet  or  patriot,  rose  but  to  restore  285 

The  faith  that  mortal  Nature  gave  before  ; 
Resumed  her  ancient  light,  not  kindled  new  ; 
If  not  God's  image,  yet  his  shadow  drew  ; 
Taught  power's  due  use  to  people  and  to  kings, 
Taught  not  to  slack,  nor  strain  its  tender  strings,         290 
The  less  or  greater  set  so  justly  true. 
That  touching  one  must  strike  the  other  too  ; 
'Till  jarring  interests  of  themselves  create 
Th'  according  music  of  a  well  mix'd  state. 
Such  is  the  world's  great  harmony,  that  springs  295 

From  order,  union,  full  consent  of  things  : 
Where  small  and  great,  where  weak  and  mighty,  made 
To  serve,  not  suffer,  strengthen,  not  invade  ; 
More  powerful  each  as  needful  to  the  rest, 
And,  in  proportion  as  it  blesses,  blest ;  300 

Draw  to  one  point,  and  to  one  centre  bring 
Beast,  man,  or  angel,  servant,  lord,  or  king. 
/'   For  forms  of  government  let  fools  contest  j 
Whate'er  is  best  administer'd  is  best  : 
For  modes  of  faith,  let  graceless  zealots  fight ;  305 

His  can't  be  wrong  whose  life  is  in  the  right  j 
In  faith  and  hope  the  world  will  disagree. 
But  all  mankind's  concern  is  charity  j 
All  must  be  false  that  thwart  this  one  great  end  : 


25  ESSAYONMAN. 

And  all  of  God,  that  bless  mankind,  or  mend.  310 

Man,  like  the  generous  vine,  supported  lives  ; 

The  strength  he  gains  is  from  the  embrace  he  gives. 

On  their  own  axis  as  the  planets  run. 

To  make  at  once  their  circle  round  the  sun  j 

So  two  consistent  motions  act  the  soul ;  315 

And  one  regards  itself,  and  one  the  whole. 

Thus  God  and  nature  link'd  the  general  frame. 

And  bade  self-love  and  social  be  the  same.  318 


EPISTLE    IV. 

Of  the  Nature    and  State  of  Ma7i,  with  respect 
to  Happiness. 

False  notions  of  happiness,  philosophical  and  popular,  answered, 
from  verse  19  to  27.  It  is  the  end  of  all  men,  and  attainable  by 
all,  30.  God  intends  happiness  to  be  equal ;  and  to  be  so,  it  must 
be  social,  since  all  particular  happiness  depends  on  general,  and 
since  he  governs  by  general,  not  particular  laws,  37.  As  it  is  ne- 
cessary for  order,  and  the  peace  and  welfare  of  society,  that  external 
goods  should  be  unequal,  liappiness  is  not  made  to  consist  in  these, 
51.  But  notwithstanding  that  inequality,  the  balance  of  happi- 
ness amongst  mankind  is  kept  even  by  Providence,  by  the  two 
passions  of  hope  and  fear,  70.  What  the  happiness  of  individuals 
is,  as  far  as  it  is  consistent  with  the  constitution  of  this  world  ; 
and  that  the  good  man  has  here  the  advantage,  77.  The  error  of 
imputing  to  virtue  what  are  only  the  calamities  of  nature,  or  of 
fortune,  94.  The  folly  of  expecting  that  God  should  alter  his  gen- 
eral laws  in  favor  of  particulars,  121.  That  we  are  not  judges 
who  are  good  ;  but  that  whoever  they  are,  they  must  be  happiest, 
133,  &c.  That  external  goods  are  not  the  proper  rewards,  but  of- 
ten inconsistent  with,  or  destructive  of  virtue,  167.  That  even 
these  can  make  no  man  happy,  without  virtue — instanced  in 
riches,  185. — Honors,  193.  Nobility,  205-  Greatness,  217.  Fame, 
237.  Superior  talents,  259,  &c.  With  pictures  of  human  infelicity 
in  men  possessed  of  them  all,  269,  &c.  That  virtue  alone  consti- 
tutes happiness,  whose  object  is  universal,  and  whose  prospect  is 
eternal,  309.  That  the  perfection  of  virtue  and  happiness  consists 
in  a  conformity  to  the  order  of  providence  here,  and  a  resignation 
to  it  here  and  hereafter,  316,  &c. 

Oh  Happiness  !  our  being's  end  and  aim ! 
Good,  pleasure,  ease,  content !  whate'er  thy  name  : 
That  something  still  which  prompts  the  eternal  sigh, 
For  which  we  bear  to  live,  or  dare  to  die : 
Which  still  so  near  us,  yet  beyond  us  lies,  5 


ESSAY  ON    MAN, 


27 


.O'erlook'd,  seen  double,  by  the  fool  and  wise. 
Plant  of  celestial  seed!  if  dropt  below, 
Say,  in  what  mortal  soil  thou  deign'st  to  grow  ? 
Fair  opening  to  some  courts,  propitious  shine, 
Or  deep  with  diamonds  in  the  flaming  mine  ?  10 

Twined  with  the  wreaths  Parnassian  laurels  yield, 
Or  reap'd  in  iron  harvests  of  the  field  ? 
Where  grows  ?  where  grows  it  not  ?     If  vain  our  toil. 
We  ought  to  blame  the  culture,  not  the  soil  : 
Fix'd  to  no  spot  is  happiness  sincere,  15 

'Tis  no  where  to  be  found,  or  every  where  : 
'Tis  never  to  be  sought,  but  always  free, 
And  fled  from  monarchs,  St.  John  !  dwells  with  thee. 

I.  Ask  of  the  learn'd  the  way  !  The  learn'd  are  blind : 
This  bids  to  serve,  and  that  to  shun  mankind  •  20 
Some  place  the  bliss  in  action,  some  in  ease. 

Those  call  it  pleasure,  and  contentment  these. 

Some,  sunk  to  beasts,  find  pleasure  end  in  pain  : 

Some,  swell'd  to  gods,  confess  e'en  virtue  vain ; 

Or  indolent  to  each  extreme  they  fall,  25 

To  trust  in  every  thing,  or  doubt  of  all. 

Who  thus  define  it,  say  they  more  or  less 
Than  this,  that  happiness  is  happiness? 

II.  Take  nature's  path,  and  mad  opinions  leave  ; 

All  states  can  reach  it,  and  all  heads  conceive :  30 

Obvious  her  goods,  in  no  extreme  they  dwell ; 
There  needs  but  thinking  right,  and  meaning  wellj 
And,  mourn  our  various  portions  as  we  please, 
Equal  is  common  sense,  and  common  ease. 

Remember,  man,  the  ''Universal  Cause  .35 

Acts  not  by  partial,  but  by  general  laws ;" 
And  makes  what  happiness  we  justly  call, 
Subsist  not  in  the  good  of  one,  but  all. 
There  's  not  a  blessing  individuals  find. 
But  some  way  leans  and  hearkens  to  the  kind  :  40 

No  bandit  fierce,  no  tyrant  mad  with  pride, 
No  cavern'd  hermit  rests  self-satisfied. 
Who  most  to  shun  or  hate  mankind  pretend. 
Seek  an  admirer,  or  would  fix  a  friend. 
Abstract  what  others  feel,  what  others  think,  45 

All  pleasures  sicken,  and  all  glories  sink  : 
Each  has  his  share,  and  who  would  more  obtain, 
Shall  find  the  pleasure  pays  not  half  the  pain. 


23  E  S  S  A  Y  O  N    I\I  A  N  . 

Order  is  heaven's  first  law  ;  and  this  confest, 
Some  are,  and  must  be,  greater  than  the  rest,  50 

More  rich,  more  wise  ;  but  who  infers  from  hence 
That  such  are  happier,  shoclis  all  common  sense. 
Heaven  to  mankind  impartial  we  confess, 
If  all  are  equal  in  their  happiness  ; 

But  mutual  wants  this  happiness  increase ;  55 

All  nature's  difference  keeps  all  nature's  peace. 
Condition,  circumstance,  is  not  the  thing ; 
Bliss  is  the  same  in  subject  or  in  king, 
In  who  obtain  defence,  or  who  defend, 
In  him  who  is,  or  him  who  finds  a  friend  :  60 

Heaven  breathes  through  every  member  of  the  whole 
One  common  blessing,  as  one  common  soul. 
But  fortune's  gifts,  if  each  alike  possest, 
And  each  were  equal,  must  not  all  contest? 
If  then  to  all  men  happiness  was  meant,  65 

God  in  externals  could  not  place  content. 

Fortune  her  gifts  may  variously  dispose, 
And  these  be  happy  call'd,  unhappy  those ; 
But  Heaven's  just  balance  equal  will  appear. 
While  those  are  placed  in  hope,  and  these  in  fear  :         70 
Not  present  good  or  ill,  the  joy  or  curse, 
But  future  views  of  better  or  of  worse. 
0,  sons  of  earth!  attempt  ye  siiU  to  rise, 
By  mountains  piled  on  mountains,  to  the  skies  ? 
Heaven  still  with  laughter  the  vain  toil  surveys,  75 

And  buries  madmen  in  the  heaps  they  raise. 

HI.  Know,  all  the  good  that  individuals  find, 
Or  God  and  nature  meant  to  mere  mankind, 
Reason's  whole  pleasure,  all  the  joys  of  sense. 
Lie  in  three  words,  health,  peace,  and  competence.         80 
But  health  consists  with  temperance  alone  ; 
And  peace,  0  virtue !  peace  is  all  thy  own. 
The  good  or  bad  the  gifts  of  fortune  gain  ; 
But  these  less  taste  them,  as  they  worse  obtain. 
Say,  in  pursuit  of  profit  or  delight,  85 

Who  risk  the  most,  that  take  wrong  means,  or  right  ? 
Of  vice  or  virtue,  whether  bless'd  or  cursed, 
Which  meets  contempt,  or  which  compassion  first? 
Count  all  the  advantage  prosperous  vice  attains, 
'Tis  but  what  virtue  flies  from  and  disdains  :  90 

And  grant  the  bad  what  happiness  they  would, 


ESSAY  ON    MAN.  29 

One  they  must  want,  which  is,  to  pass  for  good. 

Oh,  blind  to  truth,  and  God's  whole  scheme  below, 
Who  fancy  bliss  to  vice,  to  virtue  woe  ! 
Who  sees  and  follows  that  great  scheme  the  best,  95 

Best  knows  the  blessing,  and  will  most  be  bless'd. 
But  fools  the  good  alone  unhappy  call. 
For  ills  or  accidents  that  chance  to  all. 
See  Falkland  dies,  the  virtuous  and  the  just  : 
See  godlike  Turenne  prostrate  on  the  dust !  100 

See  Sidney  bleeds  amid  the  martial  strife  ! 
Was  this  their  virtue,  or  contempt  of  life? 
Say,  was  it  virtue,  more  though  Heaven  ne'er  gave, 
Lamented  Digby  !  sunk  thee  to  the  grave  ? 
Tell  me,  if  virtue  made  the  son  expire,  105 

Why,  full  of  days  and  honor,  lives  the  sire  ? 
Why  drew  Marseilles'  good  bishop  purer  breath. 
When  nature  sicken'd,  and  each  gale  was  death  ? 
Or  why  so  long  (in  life  if  long  can  be) 
Lent  Heaven  a  parent  to  the  poor  and  me  ?  110 

What  makes  all  physical  or  moral  ill  ? 
There  deviates  nature,  and  here  wanders  will. 

God  sends  not  ill,  if  rightly  understood, 
Or  partial  ill  is  universal  good. 

Or  change  admits,  or  nature  lets  it  fall,  115 

Short,  and  but  rare,  till  man  improved  it  all. 
We  just  as  wisely  might  of  Heaven  complain, 
That  righteous  Abel  was  destroy'd  by  Cain, 
As  that  the  virtuous  son  is  ill  at  ease 
When  his  lewd  father  gave  the  dire  disease.  120 

Think  we,  like  some  weak  prince,  the  Eternal  Cause 
Prone  for  his  favorites  to  reverse  his  laws ! 

IV.  Shall  burning  ^tna,  if  a  sage  requires, 
Forget  to  thunder,  and  recall  her  fires! 

On  air  or  sea  new  motions  be  impress'd,  125 

Oh  blameless  Bethel !  to  relieve  thy  breast  ? 

When  the  loose  mountain  trembles  from  on  high, 

Shall  gravitation  cease  if  you  go  by  ? 

Or  some  old  temple,  nodding  to  its  fall, 

For  Chartres'  head  reserve  the  hanging  wall?  130 

V.  But  still  this  world  (so  fitted  for  the  knave) 
Contents  us  not.     A  better  shall  we  have  ? 

A  kingdom  of  the  just  then  let  it  be  : 
But  first  consider  how  those  just  agree. 
3* 


30  ESS  AY  ON  MAN. 

The  good  must  merit  God's  peculiar  care  !  135 

But  who,  but  God,  can  tell  us  who  they  are? 

One  thinks  on  Calvin  Heaven's  own  spirit  fell ; 

Another  deems  him  instrument  of  hell : 

If  Calvin  feel  Heaven's  blessing,  or  its  rod, 

This  cries,  there  is,  and  that,  there  is  no  God.  140 

What  shocks  one  part  will  edify  the  rest, 

Nor  with  one  system  can  they  all  be  bless'd. 

The  very  best  will  variously  incline, 

And  what  rewards  your  virtue,  punish  mine. 

Whatever  is,  is  right. — This  world,  'tis  true,  145 

Was  made  for  Csesar — but  for  Titus  too  ; 

And  which  more  bless'd  ?  who  chain'd  his  country,  say, 

Or  he  whose  virtue  sigh'd  to  lose  a  day  ? 

VI.  'But  sometimes  virtue  starves  while  vice  is  fed.' 
What  then  ?     Is  the  reward  of  virtue  bread  ?  150 

That,  vice  may  merit,  'tis  the  price  of  toil ; 
The  knave  deserves  it,  when  he  tills  the  soil; 
The  knave  deserves  it  when  he  tempts  the  main, 
Where  folly  fights  for  kings,  or  dives  for  gain. 
The  good  man  may  be  weak,  be  indolent ;  155 

Nor  is  his  claim  to  plenty,  but  content. 
But  grant  him  riches,  your  demand  is  o'er  ? 
'No — shall  the  good  want  health,  the  good  want  power?' 
Add  health  and  power  and  every  earthly  thing — 
'  Why  bounded  power?  why  private  ?  why  no  king?  160 
Nay,  why  external  for  internal  given  ? 
Why  is  not  man  a  god,  an  earth  a  heaven  ?' 
Who  ask  and  reason  thus,  will  scarce  conceive 
God  gives  enough,  while  he  has  more  to  give  ; 
Immense  the  power,  immense  were  the  demand  ;         165 
Say,  at  M'hat  part  of  nature  will  they  stand? 
What  nothing  earthly  gives  or  can  destroy. 
The  soul's  calm  sun-shine,  and  the  heart-felt  joy. 
Is  virtue's  prize  :  a  better  would  you  fix  ? 
Then  give  humility  a  coach  and  six,  170 

Justice  a  conqueror's  sword,  or  truth  a  gown. 
Or  public  spirit  its  great  cure — a  crown. 
Weak,  foolish  man  !  will  Heaven  reward  us  there, 
With  the  same  trash  mad  mortals  wish  for  here  ? 
The  boy  and  man  an  individual  makes,  175 

Yet  sigh'st  thou  now  for  apples  and  for  cakes  ? 
Go,  like  the  Indian,  in  another  life, 


ESSAYONMAN.  3] 

Expect  thy  dog,  thy  bottle,  and  thy  wife, 

As  well  as  dream  such  trifles  are  assign'd, 

As  toys  and  empires,  for  a  god-like  mind.  180 

Rewards,  that  either  would  to  virtue  bring 

No  joy,  or  be  destructive  of  the  thing  ; 

How  oft  by  these  at  sixty  are  undone 

The  virtues  of  a  saint  at  twenty-one  ! 

To  whom  can  riches  give  repute  or  trust,  185 

Content  or  pleasure,  but  the  good  and  just? 

Judges  and  senates  have  been  bought  for  gold ; 

Esteem  and  love  were  never  to  be  sold. 

Oh  fool !  to  think  God  hates  the  worthy  mind, 

The  lover  and  the  love  of  human  kind,  190 

Whose  life  is  healthful,  and  whose  conscience  clear, 

Because  he  wants  a  thousand  pounds  a  year. 

Honor  and  shame  from  no  condition  rise  ; 
Act  well  your  part,  there  all  the  honor  lies. 
Fortune  in  men  has  some  small  difference  made,         195 
One  flaunts  in  rags,  one  flutters  in  brocade  ; 
The  cobler  apron'd,  and  the  parson  gown'd, 
The  friar  hooded,  and  the  monarch  crown'd. 
'  What  differ  more,'  you  cry,  '  than  crown  and  cowl?' 
I  '11  tell  you,  friend !  a  wise  man  and  a  fool.  200 

You'll  find,  if  once  the  monarch  acts  the  monk, 
Or,  cobler-like,  the  parson  will  be  drunk  ; 
Worth  makes  the  man,  and  want  of  it  the  fellow  ; 
The  rest  is  all  but  leather  or  prunello. 
Stuck  o'er  with  titles  and  hung  round  with  strings,      205 
That  thou  may'st  be  by  kings,  or  whores  of  kings. 
Boast  the  pure  blood  of  an  illustrious  race, 
In  quiet  flow  from  Lucrece  to  Lucrece  : 
But  by  your  fathers'  worth,  if  yours  you  rate. 
Count  me  those  only  who  were  good  and  great.  210 

Go  !  if  your  ancient,  but  ignoble  blood 
Has  crept  through  scoundrels  ever  since  the  flood, 
Go  !  and  pretend  your  family  is  young ; 
Nor  own  your  fathers  have  been  fools  so  long. 
What  can  ennoble  sots,  or  slaves,  or  cowards?  215 

Alas  !  not  all  the  blood  of  all  the  Howards. 

Look  next  on  greatness  :  say  where  greatness  lies  : 
*  Where,  but  among  the  heroes  and  the  wise  V 
Heroes  are  much  the  same,  the  point 's  agreed. 
From  Macedonia's  madman  to  the  Swede  ;  220 


32  E  S  S  A  Y    O  N    M  A  N  . 

The  whole  strange  purpose  of  their  lives,  to  find, 

Or  make,  an  enemy  of  all  mankind  ! 

Not  one  looks  backward,  onward  still  he  goes, 

Yet  ne'er  looks  forward  further  than  his  nose. 

No  less  alike  the  politic  and  wise  ;  225 

All  sly  slow  things  with  circumspective  eyes  ; 

Men  in  their  loose  unguarded  hours  they  take, 

Not  that  themselves  are  wise,  but  others  weak. 

But  grant  that  those  can  conquer,  these  can  cheat ; 

'Tis  phrase  absurd  to  call  a  villain  great :  230 

Who  wickedly  is  wise,  or  madly  brave, 

Is  but  the  more  a  fool,  the  more  a  knave. 

Who  noble  ends  by  noble  means  obtains, 

Or  failing,  smiles  in  exile  or  in  chains. 

Like  good  Aurelius  let  him  reign,  or  bleed  235 

Like  Socrates,  that  man  is  great  indeed. 

What's  fame  ?  a  fancied  life  in  others'  breath, 
A  thing  beyond  us,  e'en  before  our  death. 
Just  what  you  hear  you  have  ;  and  what 's  unknown, 
The  same  (my  lord)  if  TuUy's,  or  your  own.  240 

All  that  we  feel  of  it  begins  and  ends 
In  the  small  circle  of  our  foes  or  friends  ; 
To  all  beside  as  much  an  empty  shade 
An  Eugene  living,  as  a  Cfesar  dead  ; 
Alike  or  when  or  where  they  shone  or  shine,  24.5 

Or  on  the  Eubicon,  or  on  the  Rhine. 
A  wit 's  a  feather,  and  a  chief  a  rod  ; 
An  honest  man  's  the  noblest  work  of  God. 
Fame  but  from  death  a  villain's  name  can  save, 
As  justice  tears  his  body  from  the  grave  ;  250 

When  what  to  oblivion  better  were  resign'd, 
Is  hung  on  high,  to  poison  half  mankind. 
All  fame  is  foreign  but  of  true  desert, 
Plays  round  the  head,  but  comes  not  to  the  heart  : 
One  self-approving  hour  whole  years  outweighs  255 

Of  stupid  starers,  and  of  loud  huzzas  ; 
And  more  true  joy  Marcellus  exiled  feels, 
Than  Caesar  with  a  senate  at  his  heels. 

In  parts  superior  w-hat  advantage  lies  ? 
Tell  (for  you  can)  what  is  it  to  be  w^ise  ?  260 

'Tis  but  to  know  how  little  can  be  known, 
To  see  all  others'  faults,  and  feel  our  own  ; 
Condemned  in  business  or  in  arts  to  drudge, 


ESSAY    ON    M  A  xN  .  33 

Without  a  second,  or  without  a  judge  : 

Truth  would  you  teach,  or  save  a  sinking  laud  !  265 

All  fear,  none  aid  you,  and  few  understand. 

Painful  preeminence  !  yourself  to  view 

Above  life's  weakness,  and  its  comforts  too. 

Bring  then  these  blessings  to  a  strict  account  : 
Make  fair  deductions  -,  see  to  what  they  'mount  :         270 
How  much  of  other  each  is  sure  to  cost ; 
How  each  for  other  oft  is  wholly  lost ; 
How  inconsistent  greater  goods  with  these  : 
How  sometimes  liCe  is  risk'd,  and  always  ease : 
Think,  and  if  still  the  things  thy  envy  call,  275 

Say,  would'st  thou  be  the  man  to  whom  they  fall  ? 
To  sigh  for  ribbands  if  thou  art  so  silly, 
Mark  how  they  grace  Lord  Umbra,  or  Sir  Billy. 
Is  yellow  dirt  the  passion  of  thy  life  ? 
Look  but  on  Gripus,  or  on  Gripus'  wife.  280 

If  parts  allure  thee,  think  how  Bacon  shiued, 
The  wisest,  brightest,  meanest  of  mankind  .- 
Or  ravish'd  with  the  whistling  of  a  name. 
See  Cromwell  damn'd  to  everlasting  fame  I 
If  all,  united,  thy  ambition  call,  285 

From  ancient  story,  learn  to  scorn  them  all. 
There,  in  the  rich,  the  honor'd,  famed,  and  great, 
See  the  false  scale  of  happiness  complete ! 
In  hearts  of  kings,  or  arms  of  queens  who  lay, 
How  happy  !  those  to  ruin,  these  betray.  290 

Mark  by  what  wretched  steps  iheir  glory  grows, 
From  dirt  and  sea-weed  as  proud  Venice  rose  ; 
In  each  how  guilt  and  greatness  equal  ran, 
And  all  that  raised  the  hero  sunk  the  man  : 
Now  Europe's  laurels  on  their  brows  behold,  295 

But  stain'd  with  blood,  or  ill  exchang'd  for  gold  : 
Then  see  them  broke  with  toils,  or  sunk  in  ease, 
Or  infamous  for  plunder'd  provinces. 
O  wealth  ill-fated  !  which  no  act  of  fame 
E'er  taught  to  shine,  or  sanctified  from  shame  !  300 

What  greater  bliss  attends  their  close  of  life  ? 
Some  greedy  minion,  or  imperious  wife, 
The  irophied  arches,  storied  halls  invade, 
And  haunt  their  slumbers  in  the  pompous  shade. 
Alas  !  not  dazzled  with  their  noon-tide  ray,  505 

Compute  the  morn  and  evening  to  the  day  ; 


34  ESSAY   ON   MAN. 

The  whole  amount  of  that  enormous  fame, 

A  tale  that  blends  their  glory  with  their  shame  ! 

Know  then  this  truth,  (enough  for  man  to  know.) 
'Virtue  alone  is  happiness  below.'  310 

The  only  point  where  human  bliss  stands  still, 
And  tastes  the  good  without  the  fall  to  ill ; 
Where  only  merit  constant  pay  receives, 
Is  bless'd  in  what  it  takes,  and  what  it  gives  • 
The  joy  unequall'd,  if  its  end  it  gain,  315 

And  if  it  lose,  attended  with  no  pain  : 
Without  satiety,  though  e'er  so  bless'd. 
And  but  more  relish'd  as  the  more  distress'd  : 
/The  broadest  mirth  unfeeling  folly  wears, 
Less  pleasing  far  than  virtue's  very  teai's  :/  320 

Good,  from  each  object,  from  each  place  acquired, 
For  ever  exercised,  yet  never  tired  ; 
Never  elated,  while  one  man's  oppress'd ; 
Never  dejected,  while  another  's  bless'd  : 
And  where  no  wants,  no  wishes  can  remain,  325 

Since  but  to  wish  more  virtue,  is  to  gain. 

See  the  sole  bliss  Heaven  could  on  all  bestow  ! 
Which  who  but  feels  can  taste,  but  thinks  can  know ; 
Yet  poor  with  fortune  and  with  learning  blind. 
The  bad  must  miss,  the  good  untaught  will  find  ;         330 
Slave  to  no  sect,  who  takes  no  private  road. 
But  looks  through  nature  up  to  nature's  God ; 
Pursues  that  chain  which  links  th'  immense  design, 
Joins  Heaven  and  earth,  and  mortal  and  divine  ; 
Sees  that  no  being  any  bliss  can  know,  335 

But  touches  some  above,  and  soine  below  : 
Learns  from  tlie  union  of  the  rising  whole, 
The  first,  last  purpose  of  the  human  soul ; 
And  knows  where  faith,  law,  morals,  all  began, 
All  end  in  love  of  God  and  love  of  man.  340 

For  him  alone  hope  leads  from  goal  to  goal, 
And  opens  still,  and  opens  on  his  soul ; 
Till  lengthen'd  on  to  faith,  and  unconfined. 
It  pours  the  bliss  that  fills  up  all  the  mind. 
He  sees  why  nature  plants  in  man  alone,  345 

Hope  of  known  bliss,  and  faith  in  bliss  unknown  : 
(Nature,  whose  dictates  to  no  other  kind 
Are  given  in  vain,  but  what  they  seek  they  find  :) 
Wise  is  her  present ;  she  connects  in  this 


ESSAYONMAN.  35 

His  greatest  virtue  with  his  greatest  bUss  ;  350 

At  once  his  own  bright  prospect  to  be  bless'd ; 

And  strongest  motive  to  assist  the  rest. 

Self-love  thus  push'd  to  social,  to  divine, 

Gives  thee  to  make  thy  neighbor's  blessing  thine. 

Is  this  too  little  for  the  boundless  heart  ?  355 

Extend  it,  let  thy  enemies  have  part ; 

Grasp  the  whole  world  of  reason,  life,  and  sense, 

In  one  close  system  of  benevolence  ; 

Happier  as  kinder,  in  whate'er  degree, 

And  height  of  bliss  bat  height  of  charity.  360 

God  loves  from  whole  to  parts  :  but  human  soul 
Must  rise  from  individual  to  the  whole. 
Self-love  but  serves  the  virtuous  mind  to  wake, 
As  the  small  pebble  stirs  the  peaceful  lake  ; 
The  centre  moved,  a  circle  straight  succeeds,  365 

Another  still,  and  still  another  spreads  ; 
Friend,  parent,  neighbor,  first  it  will  embrace  ; 
His  country  next,  and  next  all  human  race  : 
Wide  and  more  wide,  the  o'erflowings  of  the  mind 
Take  every  creature  in,  of  every  kind  ;  370 

Earth  smiles  around,  with  boundless  bounty  bless'd, 
And  Heaven  beholds  its  image  in  its  breast. 

Come  then,  my  friend  !  my  genius  !  come  along ; 
O  master  of  the  poet,  and  the  song ! 
And  while  the  muse  now  stoops,  or  now  ascends,         375 
To  man's  low  passions,  or  their  glorious  ends, 
Teach  me,  like  thee,  in  various  nature  wise. 
To  fall  with  dignity,  with  temper  rise  ; 
Form'd  by  thy  converse,  happily  to  steer, 
From  grave  to  gay,  from  lively  to  severe  ;  380 

Correct  with  spirit,  eloquent  with  ease, 
Intent  to  reason,  or  polite  to  please. 
O  !  while  along  the  stream  of  time  thy  name 
Expanded  flies,  and  gathers  all  its  fame. 
Say,  shall  my  little  bark  attendant  sail,  385 

Pursue  the  triumph  and  partake  the  gale  ? 
When  statesmen,  heroes,  kings,  in  dust  repose. 
Whose  sons  shall  blush  their  fathers  were  thy  foes, 
Shall  then  this  verse  to  future  age  pretend 
Thou  wert  my  guide,  philosopher  and  friend  ?  390 

That,  urged  by  thee,  I  turn'd  the  tuneful  art 
From  sounds  to  things,  from  fancy  to  the  heart ; 


36 


ESSAY    ON   MAN 


For  wit's  false  mirror  held  up  nature's  light, 

Show'd  erring  pride,  whatever  is,  is  right  ; 

That  reason,  passion,  answer  one  great  aim  ;  395 

That  true  self-love  and  social  are  the  same  ; 

That  virtue  only  makes  our  bliss  below  ■ 

And  all  our  knowledge  is,  ourselves  to  kkow.  398 


ODE. 

TJie  dying  Christian  to  his  Soul. 

BY    ALEXANDER    POPE. 

Vital  spark  of  heavenly  flame  ! 
Quit,  oh  quit  this  mortal  frame  : 
Trembling,  hoping,  lingering,  flying — 
Oh,  the  pain,  the  bliss  of  dying! 
Cease,  fond  Nature,  cease  thy  strife, 
And  let  me  languish  into  life. 

Hark !  they  whisper :  angels  say, 

Sister  spirit,  come  away. 

What  is  this  absorbs  me  quite, 

Steals  my  senses,  shuts  my  sight, 
Drowns  my  spirits,  draws  my  breath  ? 
Tell  me,  my  soul,  can  this  be  death  ? 

The  world  recedes ;  it  disappears! 
Heaven  opens  on  my  eyes !  my  ears 

With  sounds  seraphic  ring : 
Lend,  lend  your  wings  !  I  mount !  I  fly  ? 
Oh  grave !  where  is  thy  victory  ? 

Oh  death !  where  is  thy  sting  ? 


,VrcsJf\..r-,v-'/i:<i' 


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